2 Samuel 24:3

2Sa 24:3 And Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see [it]: but why doth my lord the king delight in this thing?

Ver. 3. And Joab said.] His conscience told him that David did this out of curiosity and vainglory, whereof he foresaw the evil effects, {1Ch 21:3} and therefore doth what he can to dissuade him. And lest David should suspect that he did it out of any disaffection to him, he wisheth an increase of the people’s numbers; and that David might see it to his great joy and comfort.

But why doth my lord the king delight in this thing?] q.d., Why art thou so set upon it, without any colour of cause, and merely for thy mind’s sake? A man that would consult with himself, could not but confess, that both himself and all men and means whereon he reposeth, are as much as nothing. But he doth with them as some folks do by dogs and monkeys; they know they be paltry carrion beasts, yet they set great store by them, and take great delight in them, for their mind’s sake only.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 24:3-4. And Joab said, Now the Lord thy God add unto the people, &c. — Thus we see that this action of David was thought a very wrong step, even by Joab himself, who remonstrated against it, as apprehensive of the bad consequences that might attend it: and therefore Joab counted not Levi and Benjamin, (1Ch 21:6,) because the king’s word was abominable to him. Probably we do not understand all the circumstances of this affair; but Joab’s sense of it, who was no scrupulous man, shows that David’s conduct in it was extremely imprudent, and might subject his people to very great inconveniences. Against Joab, and against the captains of the host — Who joined, it seems, with Joab to divert the king from his purpose; in which, however, he was fixed and immoveable.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

24:3 why . . . do you want to do this? Joab either realized that such a move would be unpopular among the people, or he believed that it was wrong before God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 3. Joab said unto the king] This very bad man saw that the measure now recommended by the king was a wrong one, and might be ruinous to the people, and therefore he remonstrates against it in a very sensible speech; but the king was infatuated, and would hear no reason.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) Why doth my lord?—Even in the eyes of the unscrupulous Joab David’s act was abominable. Joab never gives evidence of being influenced by religious motives, but his natural shrewdness sufficed to show him that David’s act was at variance with the fundamental principle of the national existence. Chronicles adds to Joab’s words, “Why will he be a cause of trespass to Israel?” The strong objection of Joab shows that there was something obviously wrong in the action of David.

And against the captains.—Joab’s objections were sustained by his subordinate officers, and David carried through his sinful act by sheer force of self-will.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. the Lord thy God add, &c.] Cp. Deu_1:11.

and that the eyes, &c.] That is, may it happen in the king’s life-time.

why doth my lord, &c.] “Why will he be a cause of trespass to Israel?” is the further explanation of Joab’s thoughts given in 1Ch_21:3. It is probable that a shrewd practical man like Joab, whose life shews no signs of being influenced by religious motives, opposed the king’s purpose more from the fear of exciting disaffection among the people by a scheme to increase the burdens of military service, than from a sense that the king’s spirit was displeasing to God, though the latter motive may not have been altogether absent.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Joab said unto the king,.... Not so rudely and insolently as he did on account of his mourning for Absalom, but in a more modest, decent, and polite manner:

now the Lord thy God add unto the people (how many soever they be) an hundredfold; he wished his subjects were an hundred times more numerous than they were:

and that the eyes of my lord the king may see it; that he might live to see with his own eyes so great an increase:

but why doth my lord the king delight in this thing? he being now old, and therefore it might seem strange to indulge such curiosity, pride, and vanity, and besides quite needless and useless: the numbering of them would not make them more or less; and they were all the king's servants, who were ready to obey him whenever he needed them, whether numbered or not; and it might be prejudicial to them, and bring down the wrath of God upon them, as well as be a troublesome and expensive business; all which, though not expressed here, is hinted at in Ch1 21:3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thing. He speaks in stronger terms, and adds, (1 Paralipomenon xxi. 3,) which may be imputed as a sin to Israel. Joab was not extremely religious: yet he perceived the evil consequences, and, along with the other captains, expressed his sentiments with more respect than on former occasions. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

What reason or necessity is there for this action? It is to no purpose, and will be burdensome to thy people, and may offend God, and produce ill effects.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. The Lord thy God add unto the people — As much as to say, I delight in the numbers of Israel as much as thou, and pray God to add to them even in thy days a hundred fold.

Why… delight in this thing — Joab knew the king’s motives and opposed his designs, for he clearly saw that they were of evil omen to the nation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Why doth my lord the king delight in this thing? Joab was an unscrupulous and irreligious man; but he was clear headed, and far more statesmanlike than David. (2Sa_19:5-7) He saw whither the king was drifting, and that the increase of the royal power, resulting from successful war, would be fatal to the liberties of Israel. Probably, too, though he had consented to carry out Uriah"s murder, yet he despised David for it. When he had murdered Abner to avenge Asahel, David had deprived him of his command, and he had to endure a long period of disgrace; and now David uses him to murder one altogether innocent. Joab, we may feel sure, noted the degradation of David"s character, and drew the conclusion that he was not the man to be trusted at the head of a military despotism. Warned thus by what he saw, his mind reverted to the principles of the theocracy, and their truth and value became more clear to his understanding; and honourably he remonstrates with David for violating them. Vers. 3, 4 (THE ROYAL COUNCIL CHAMBER.) (1Ch_21:3, 1Ch_21:4)

Unheeded remonstrance.

This was not the first time that Joab remonstrated with David; (2Sa_3:24 2Sa_19:5) but his manner was now very different from what it had been before; arising, perhaps, from his recollection of the consequences of his former rudeness, (2Sa_19:13) and his fear of the displeasure of the king, whose authority was fully restored. His remonstrance appears to have been made in a council of the captains of the army, (2Sa_23:8) to whom the king declared his purpose, and by whom Joab"s objection to it was supported (ver. 4). As often happens in other instances, it was:

1. Greatly needed, on account of a sinful and dangerous course about to be pursued.

(1) Men of the most exalted position and excellent character sometimes go astray from the right path.

(2) The error of their way is often perceived by others, when they are blind to it themselves.

(3) One of the principal means of preventing their continuance therein is to reason, expostulate, and remonstrate with them concerning its real nature and probable consequences. (Psa_141:5)

2. Properly offered.

(1) By those to whom the matter is one of just concern. Joab was captain of the host; and, although a man of depraved character, he possessed a sound practical judgment, and had rendered great services to the nation and the king.

(2) From sincere conviction. "No man is so wicked but that sometimes he will dislike some evil, and it will be abominable (1Ch_21:6) to him" (Guild).

(3) On reasonable grounds. It can neither increase the number of the people (which is with God) nor the power and honour of the king (already supreme, (1Ch_21:3) and it will be "a cause of trespass." "Why doth my lord," etc.? "There are many who can give good counsel to others, for the avoiding of some sins, who in grosset trespasses have not grace to take good counsel themselves". (Mat_7:3)

(4) In a right spirit; devout, loyal, humble, and courteous. There is nothing to indicate that Joab was actuated by sinister motives; and the event justified the wisdom of his counsel.

3. Impatiently received, and imperfectly considered; it may be because of:

(1) Distrust of the person from whom it comes. "Let none look who gives the counsel, but what it is; and, if good, not to reject it for him who gives the same.

(2) A determination to have one"s own way; and the wish to show independence of and superiority to other persons.

(3) Dislike to the nature of the advice itself, and indisposition to abandon a course on which the heart is set.

4. Resolutely rejected and wholly overborne. "The word of the king prevailed," etc. His persistency in his purpose, after the remonstrance,

(1) increases his responsibility,

(2) aggravates his guilt

(3) consummates his transgression. "And Joab and the captains went out from the presence of the king," reluctantly to fulfil their commission; and it was only when it was well nigh accomplished (1Ch_27:24) that he became aware of his sin and folly. "Men seldom accomplish to good purpose those services in which they reluctantly engage; and God does not generally allow those whom he loves the satisfaction which they sinfully covet" (Scott). D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

multiply ... hundred times

This means "produce 100 more people for every one person there is now." (See: Numbers)

the king's word was final against Joab

Joab and the other commanders of King David's army were not able to convince David to not take a census.

the king's word

This phrase represents the king's command to them. AT: "what the king had commanded" (See: Synecdoche)

translationWords

Joab

king

Yahweh

God

lord

word

people group

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Their [current] number. [Yoav meant with] the word כׇּהֵם to convey that their amount should double and the second word וְכָהֵם, to convey a second doubling to have now a total of four times [the original population] and then to again double the [new] total for one hundred times. It follows that Yoav's blessing was more then Moshe's who said, "One thousand times you [current] number". Furthermore, Moshe's blessing was only [to take effect] a long time [into the future] but Yoav's was intended [to take effect] immediately as it says [here], "[With] my master, the king's eyes [being able to] see it."

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.